Joshua 22:12

Jos 22:12 And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

Ver. 12. To go up to war against them.] According to Deu 13:13, &c., so blessedly blown up were they with a zeal for God - the Levites also and Manassites, though of the same tribe; howbeit this holy fire was not without some smoke.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jos 22:12. The whole congregation of the children of Israel — Not in their own persons, but by their elders, who were used to transact all affairs of this kind in the name of all the people. Gathered themselves together against them — As apostates from God, and the true religion, according to God’s command in such a case. For they too hastily inferred, from the erection of this altar, that their brethren were either going to serve other gods, or to worship the God of Israel in a manner different from that which he had prescribed. For they were expressly commanded that, as there was but one God, so they should offer only upon one altar, and in that one place which the Lord should choose, Deu 12:5-18.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:12 The western tribes were ready to go to war because they saw the altar as violating Lev 17:8-9 and Deut 13:12-15.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Such now was their zeal, that they would rather lose their lives, than suffer the true religion to be changed or corrupted.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 12. To go up to war against them.] Supposing that they had built this altar in opposition to that which Moses, by the command of God, had erected, and were consequently become rebels against God and the Israelitish constitution, and should be treated as such. Their great concern for the glory of God led them to take this step, which at first view might appear precipitate; but, that they might do nothing rashly, they first sent Phinehas and ten princes, one out of each tribe, to require an explanation of their motives in erecting this altar.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) To go up to war against them.—There is no more striking proof of Israel’s obedience to the law and veneration for it in the days of Joshua than this. A single altar to Jehovah, besides the one in Shiloh. is sufficient cause for war against the builders of it. But see what is the language of the prophet. “According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to Bosheth (disgrace), even altars to burn incense to Baal” (Jer_11:13). What stronger proof could we require of the veracity of the narrative in this place, and that it is genuine contemporary history? What writer of the days of Jeremiah, to which date some have referred the Book of Deuteronomy and its requirements, could have conceived such a scene as this, when altars to Jehovah on the high places were hardly regarded as illegal, and altars to Baal were as numerous as the very streets?

Another passage in a different part of the Old Testament corroborates indirectly, but in a striking manner, the tone of this (Neh_8:17): “The congregation. . . . made booths, and sat under the booths” (as required by the law of Moses in the Feast of Tabernacles); “for since the days of Joshua the son of Nun unto that day had not the children of Israel done so.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. gathered themselves together] The act of their trans-Jordanic brethren, done without any authority of the High Priest, appeared at first sight to be a direct infringement of the express commands against another altar and other worship (Lev_17:8-9; Deu_12:5-7; Deu_13:12-18). It was open to the suspicion that they meant, if not to adopt another worship, at least to set up another and an independent establishment for worship, which, besides the obvious tendency to idolatry, could not fail in the event to destroy the connection by which the tribes were linked together. “The obligation of all the Israelites to resort three times in the year for worship to the sole altar of the people, was admirably suited to retain them as one people by continually keeping before their minds their common origin and common obligations; but if a separate establishment were allowed to exist there could be no difficulty in divining that they would cease to put themselves to the trouble of visiting the parent establishment in Canaan, and would, in no long time, come to regard themselves, with a country so congenial to their pastoral character and a geographical separation so complete, as a distinct people.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the children of Israel,.... In the land of Canaan:

sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead; they were possessed of, and had now returned unto and dwelt in; hither they sent an embassy to them, to inquire into the truth of what they had heard, and the reason of it, before they went to war with them, or proclaimed it, or took any further steps towards it; and which they were obliged to do by the above law, when there was any suspicion of idolatry, and any good ground and reason for it, Deu 13:14; and at the head of this deputation was

Phinehas the son of Eleazar the priest; a man zealous for the Lord of hosts, and his glory, of which there is an instance in Num 25:7; and so a fit person to be employed in this affair, who would be faithful, bold, and zealous, as well as capable of giving advice and counsel to both parties, if needful.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Gathered themselves together - The various tribes had already dispersed to their homes, and were now summoned together again.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In Silo, without being called, as they were all fired with a holy zeal, (Menochius) to prevent the growth of idolatry among their brethren. (Haydock) --- They knew that one altar was to be allowed (Menochius) in the place which the Lord should appoint, Leviticus xvii. 8., and Deuteronomy xii. 5., &c. (Haydock) --- God had ordered such cities as embraced idolatry among them, to be exterminated, Deuteronomy xiii. 12. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The children of Israel; not in their own persons, but by their elders, who used to transact all affairs of this kind in the name and stead of all the people.

To go up to war against them; as apostates from God, according to God’s command in that case, Deu 13:13, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. The children of Israel gathered themselves together — The news produced the greatest consternation, and caused an uprising of all the tribes. A separate altar implied the setting up of a new religion, and fore-shadowed a secession from the theocratic state. Such a movement, therefore, demanded the most careful investigation, according to the express provision of the law. Deu_13:13-14. So at a later time all Israel assembled at Mizpeh to investigate the offence of Benjamin. Judges 20.

To go up to war against them — For the law ordained that if any city went over to idolatry it should be smitten with the edge of the sword, and utterly destroyed. Deu_13:15-16.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Gathered themselves together at Shiloh. The commentators refer here to Lev_17:8, Lev_17:9, and Deu_12:4-14. See also Lev_17:4. The punishment for the sin is to be found in Deu_13:12-16. We have before remarked (note on ver. 3) upon the singular obedience of the Israelites during the life of Joshua. The present incident is another exemplification of the fact. It is not Joshua who summons the children of Israel, it is they who voluntarily gather themselves together. The solemn provisions of the law have been infringed, they hasten at once, if necessary, to put the law in execution. The vivid sense of the triumphs they had enjoyed under Joshua, and the safety in which they now were enabled to dwell, filled their hearts with a strong, if short-lived, feeling of gratitude to Him who had done so great things for them, and of indignation against his foes. We may here observe two points which demonstrate the consistency of the narrative, and are evidences for its genuineness.

(1) The children of Israel were not remarkable for their obedience to the law, or to heaven-sent leaders. Both their previous and subsequent history forbid us to predicate for them the quality of obedience. Whence, then, comes this new born and ephemeral "zeal for the Lord," which displays itself in such a remarkable manner on the present occasion? Whence, but from the long catalogue of splendid victories and wonderful Divine interpositions recorded in this book, and from the sense of security arising out of them? Whence, but from the great fear of the children of Israel that had fallen upon the inhabitants of Canaan, so that, to use the striking expression of our historian in Jos_10:21, "none moved his tongue against any of the children of Israel.

(2) The offence and its penalty are recorded in the book of the law, and especially in the Book of Deuteronomy. Unless, therefore, we are to conclude that all this history, in spite of its natural and life-like character, was entirely the invention of later ages, we can scarcely avoid the conclusion that Deuteronomy, as well as the other books of the Pentateuch, was in existence when these events occurred. For if not, where was the offence of the two tribes and a half? How was its gravity to be determined? What induced the rest of Israel, including apparently the other half of the tribe of Manasseh, to prepare for war with their brethren? The only rational explanation of the history is that the tribes beyond Jordan had contravened the provisions of the law of Moses, contained in the Book of Deuteronomy, and that the rest of Israel were preparing to inflict the punishment decreed in that law against such contravention. And these provisions and that punishment we find in the five books of that law as it is at present handed down to us. Our only alternatives, then, would seem to be, to reject the history, or to accept the law in tote. And if we take the former, we have to explain how it is that the law and the subsequent history, though entirely fabulous, came to be arranged into so harmonious and consistent a whole. To go up to war against them. Calvin blames the Israelites a little unjustly here. They did not act rashly, as he asserts. Though they prepared to visit the offence with instant chastisement, they gave their brethren an opportunity of explanation. And when that explanation was given, it proved so entirely satisfactory that all hostile intentions were laid aside. "Not only wisdom, but charity moved them to this message. For grant they had been guilty, must they perish unwarned? Peaceable means must first be used to recall them, ere violence be sent to persecute them" (Bp. Hall). It is to be feared that Christians have not always so restrained their impetuosity when the cry that the faith was in danger has been raised, and that the zeal, so well tempered by discretion, of the Israelitish congregation at this time, is an example of both qualities which puts many Christians to shame. Even Masius cautions us here that we should not "temere moveamur suspicionibus." But he derives hence an argument, and cites St. Augustine in favour of it, for the doctrine that heretics may be proceeded against by the civil sword. Knobel"s remark upon this verse is a perfect gem of the "destructive criticism." The account of all Israel gathering together to war against the two tribes and a half "is unsuitable to the circumspect and mild Elohist." Are all writers of history, except those who have no battles or sieges to describe, rash and savage by nature? And even the "circumspect and mild Elohist," or a member of the Peace Society itself, might venture to describe a gathering which, though at first it assumed a warlike form, ended in mutual explanations and a perfect understanding. Of a very different stamp is Bp. Hall"s apostrophe, "O noble and religious zeal of Israel! Who would think these men the sons of them that danced around the molten calf?"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The children of Israel - Not in their own persons, not by their elders, who used to transact all affairs of this kind in the name of all the people. Against them - As apostates from God, according to God's command in that case, Deut. xiii, 13. &c.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

war

a state of armed conflict between two nations or people groups

translationWords

assembly

Shiloh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

To go up against them to war. [They were prepared to do this] because בָּמוֹת were prohibited or the Beis ha Mikdosh. These בָּמוֹת were permitted during the period before the establishment of the Mishkan, but were prohibited so long as the Mishkan was intact. They were considered a threat to the unity of the Klal Yisroel and to the centrality of the Mishkan. once the Mishkan was established at Shiloh.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.